International Journal of Yoga and Allied Sciences (ISSN: 2278 – 5159) Volume: 7, Issue: 2; July- Dec 2018

The Psychological Approach of Yoga

Meera Sharma Director, Centre for Spiritual and Transpersonal Studies Hanwell, London, W7 3DJ, UK

Abstract According to Maslow's self-actualization theory, we strive to achieve our inner potential, which may or may not result in success. The "light I have" is the unique ability to become the best we can be. Current research shows that psychology has examined the numerous parts of the mind, but without investigating the underlying wholeness of consciousness. Consequently, there is no consensus within the field of psychology about the nature of the mind and how it can be developed. Thus, it is not surprising that the applied aspect of psychology – psychotherapy or counselling – is also diverse and divided. It is said that counselling and psychotherapy were developed in the western countries and imported to India from the western literatures. Some five thousand years ago, however, Lord Krishna narrated the Bhagavad Gita to Arjuna, which remains present in its basic form even today. It is important and acceptable in today's context to try and find out the secrets of this Gita. The Gita defines the mind and also suggests a path of wellbeing for the healthy mind. The Bhagavad Gita contains easy and practical methods to control desires, lust and attraction, which are psychological, appropriate and practical. The Gita's psychology says that desires and lust are not destroyed when fulfilled. Instead, they become insignificant under the influence of higher thoughts. The psychological approach of Yoga is an approach to psychology based on the Indian yogic traditions, the characteristic spirit of the Indian scripture known as the Vedas. It is a psychology, therefore, rooted in Indian philosophy and a life-affirming spirituality.

Introduction texts. For this reason, it explores (on a This paper looks at a particular aspect of very elementary level) the origin and human nature known as the psyche, the hidden potential of this word, exploring its source of our human potential. Human impact and consequences on humanity. psychological growth – along with comfort and gratification in one’s relationship with We might already have an idea of what self, family, work and society – includes Yoga is but, before we can benefit from its recognition of the yearning for meaning, unique underlying qualities, it is important purpose and transcendence of self- to recognise its true worth and contribution consciousness as part of our nature. to the development of psychological growth. Yoga is not an idea or concept that Another important point to notice here is is a creation of the wondering mind. that this paper is not the result of much Rather, it is the knowledge of the mind, academic research in this area, but rather is which can lead us to the proper mostly based on my own personal understanding of Mind and help us experience and insights emerging from my develop the ability to control our mind therapeutic work with clients, and my instead of mind controlling us. Perhaps it passion for learning about the Vedas, is difficult even to imagine what it is like which are the source of Yoga. It only seeks to be able to control our mind. It is much to investigate the psycho-spiritual easier to be sitting on the back seat while dimensions of the word “Yoga” from old mind drives us around and hence deny our

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International Journal of Yoga and Allied Sciences (ISSN: 2278 – 5159) Volume: 7, Issue: 2; July- Dec 2018 potential to be whole human beings. from the non-Ātman (the Apparent)” Ironically, it is through such an (Prabhavanda & Isherwood, 1953, 1, cited engagement with one's self, the world and in Malpan, 1992, 98). One who practises reality that one is able to achieve a Yoga is called a Yogi. transcendent happiness. Equanimity, a deep sense of wellbeing and happiness, is The Yoga system is highly practical. It attainable through proper knowledge anjd discusses the nature of mind, its practice in everyday life. Whenever the modifications and impediments to growth, word “Yoga” is used in a loose sense or afflictions and the method for attaining the superficially, it loses its depth and, highest goal of life – kaivalya therefore, we do not find the source of (absoluteness). Since this method is light and thus remain in the dark. described in eight steps, it is also known as Astānga Yoga, the eightfold path. The objective of this paper is to explore the psychological approach of Yoga. The According to Patanjali, Yoga is the control psychology of yoga is a science for the of the modifications of the mind. He welfare of humanity. It helps achieve a realised that it is the mind that leads a better understanding of body, mind and person to bondage or to liberation; that spirit, and leads towards complete most human problems are mental and that fulfilment of a meaningful life. the only remedy to solve them is mental discipline. The mind is also the link Yoga is the most practical school of Indian between consciousness and the physical philosophy. The word Yoga is derived body. This is the reason that Patanjali from the Sanskrit root yuj, which means places great emphasis on the study of the “to unite”. It is the Sanskrit ancestor of the mind and provides all the possible means English word “yoke”. Hence, it comes to to control its modifications and unfold its mean a method of spiritual union. To great power for higher attainment. achieve such union is to reach the state of perfect Yoga. Christianity has a Theoretically, the Yoga system is based on corresponding term, “the mystic union”, the same tenets as Samkhya philosophy, which expresses a similar idea. The Yoga and the teaching of Vedanta. In Samkhya system provides a methodology for philosophy, the mind is categorised into expanding one’s individual consciousness three functions or parts (lower mind, ego to universal consciousness. There are and intellect). But in Vedanta philosophy, various schools of Yoga, for example: the mind is divided into four parts: lower Bhakti Yoga, Jnāna Yoga, Karma Yoga mind, ego, intellect, and “mind-stuff” or and Kundalini Yoga. It is quite a deep and chitta (the store house of memories). In vast subject, and it would not be possible Yoga, however, the mind is studied or practical to discuss all these various holistically and the term citta is used to approaches to Yoga here. This paper, denote all the fluctuating and changing therefore, focuses on the most phenomena of the mind. According to comprehensive approach, known as The Yoga, the mind is like a vast lake, on the Yoga Sutras of Patanjali. Patanjali was the surface of which arise many different first sage to systematise the philosophy kinds of waves. Deep within the mind is and practice of Yoga. There are various always calm and tranquil, but one’s commentaries on this text, Vyāsa’s being thought patterns stir into activity and the most ancient and profound. Bhoja, one prevent it from realising its own true of the classical commentators, defines nature. Patanjali’s use of the word Yoga as “an effort to separate the Ātman (the Reality)

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International Journal of Yoga and Allied Sciences (ISSN: 2278 – 5159) Volume: 7, Issue: 2; July- Dec 2018

These thought patterns are the waves and act as impediments on the path of appearing and disappearing on the surface growth and exploration. At this level, one of the lake of the mind. The more one is experiences pain and misery, and all kinds able to calm one's thought patterns, the of unpleasant emotions. But the next two more the inner state of the mind is stages are more calm and peaceful. All the unveiled. It is not very difficult to calm modifications are found in the earlier three down the waves of thought patterns on the stages. In the one-pointed and well- surface of the lake of the mind. It is, controlled states, there are no however, very difficult to calm down those modifications at all. In the one-pointed and arrhythmic and destructive waves of well-controlled state of mind (ekāgra), thought patterns that arise from the there is a predominance of sattva, the light bottom. Memories are like time bombs aspect of Prakriti. This is a tranquil state buried in the lakebed of the mind that near to complete stillness, in which the explode at certain times and disturb the real nature of things is revealed. This entire lake. fourth state is conducive to concentration, and the aim of the Yoga system is to There are two main sources for the thought develop or to maintain this state of mind waves arising: sense perception and for as long and as consistently as possible. memories. Like lake water when it is still In the well-controlled state of mind and clear, one can see deep down, to the (niruddha), there is no disturbance at all, bottom of the lake. In the same way, when but a pure manifestation of sattvic energy. one’s thought patterns are quietened, one’s In this state, consciousness reflects its innermost hidden potentials within are also purity and entirely in the mirror of mind, uncovered. According to Samkhya and the and one becomes capable of exploring Bhagavad Gita Nature (Prakrti) is one’s true nature. Only the last two states composed of the three gunas, they exist in of mind are positive and helpful for all objects and natural products. Since the meditation, and many Yogic practices are mind is composed of the elements of the designed to help attain these states. When three gunas which are tendencies or modes all the modifications have ceased, and the of operation, known as tamas state of stillness is acquired, then Purusa (destruction),rajas (creation), and sattva (Consciousness) sees its real nature (preservation). Sattva encompasses reflecting from the screen of the mind. qualities of goodness, light, and harmony. “Guna” literally means property, quality, The Yoga system categorised the merit, virtue, etc. The gunas are primarily modifications of mind into five classes: responsible for our predominant traits, valid cognition, invalid cognition, verbal actions and modes of behaviour. Under cognition, sleep, and memory. All their control people lose their ability to thoughts, emotions and mental behaviours discern truths, their essential nature or fall into one of these five categories, which their true Selves. The admixture are further divided into two major types: (panchikarana) of the gunas and the those that cause afflictions (klesha) and elements (mahabhutas) is well explained in those that do not cause afflictions the Paingala Upanishad. (aklesha) and are in themselves afflictions, they are harmful modifications. Valid In Yoga, the mind is described in five cognitions and memories are not stages, depending on the degree of its considered to be causes of affliction and transparency: disturbed (ksipta), stupefied are not harmful for meditation. (mūdha), restless (viksipta), one-pointed (ekāgra), and well-controlled (niruddha). The sources of valid cognition are The first three stages of mind are negative perception, inference and authoritative

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International Journal of Yoga and Allied Sciences (ISSN: 2278 – 5159) Volume: 7, Issue: 2; July- Dec 2018 testimony. False cognition is ignorance objects. Detachment means to eliminate (avidya). Ignorance is mistaking the non- identification with nature and to eternal for the eternal, the impure for the understand oneself as pure self, as a self- pure, misery for happiness and the non-self illuminating conscious being. for the self. It is the modification of mind that is the mother of the klesha or According to Swami Rama (1985), the affliction. Ignorance has further four most ancient commentary known to the offshoots, known as I-am-ness, modern world on the Bhagavad Geeta is attachment, hatred/aversion and fear of that of Shankaracharya (A.D. 788-820). In death, which is the urge of self- his view, the phenomenal world is illusory, preservation. and taking it to be real creates bondage and suffering. According to the Bhagavad Verbal cognition is the attempt to grasp Geeta, between the body and soul (Atma) something that actually does not exist, but is the mental life, which needs to be is one’s own projection. Fantasies like understood in its totality in order to enable Alice in Wonderland are mere verbal one to live in the world while remaining cognitions that do not correspond to the undisturbed by worldly fetters. The skill is fact and only cause the mind to fluctuate, developed as one learns to coordinate whereas sleep is a modification of mind in different faculties and modifications of the which one’s relationship with the external mind, which means that one should always world is cut off. But the dreaming and follow the dictates of conscience and not waking states are not accepted as do anything against it. When one acts in a modifications, since the dreaming state is manner contradictory to what one feels occupied with verbal cognitions, and the and thinks, a person becomes disorientated waking state is occupied mainly with valid and nothing can bring a sense of peace and cognitions and invalid cognitions. joy. Memory, the fifth and final mental modification, is the recall of impressions The Bhagavad Gita contains 18 chapters, stored in the mind. each describing a different aspect of the process of self-transformation. The aim of The modifications of the mind are caused the Bhagavad Gita is to teach the aspirant by impediments, namely sickness, how to establish equanimity, both in his incompetence, doubt, delusion and internal life and in his activities in the confusion. These impediments disturb the external world; to help him develop mind and produce sorrow, restlessness, tranquillity within, and to explain the art and a dysrhythmic breathing pattern. Yoga and science of doing actions skilfully and provides a method for overcoming these selflessly. Our psychological life needs problems and controlling the modifications profound and deep study of the Mind if we of the mind. Patanjali states that the mind are here to free ourselves from the and its modifications can be controlled quagmire of emotionality, egotistical through practice (abhyăsa) and detachment preoccupations and self-delusion, and if (vairăgya). Abhyăsa, or practice, means a we are to realize our fullest potentials for particular type of effort or technique the enfoldment of consciousness. through which the mind maintains stillness. Perfection in practice is attained The perennial psychology of the Bhagavad through sincerity and persistence. On the Gita deals with analysing and training the other hand, vairăgya or detachment here internal processes of the human being, so does not mean withdrawing oneself from that one becomes creative in the external one’s environment. Rather, it means to world and attains a state of tranquillity at have no expectations from external world the same time. That which needs detailed

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International Journal of Yoga and Allied Sciences (ISSN: 2278 – 5159) Volume: 7, Issue: 2; July- Dec 2018 analysis, understanding and enfoldment is Krishna, Arjuna finally begins to listen to the mental life, which is vast in its the teachings imparted to him. It is characteristics. The outside world can be important to stress here that modern mastered only when the inner potential is therapists and teachers need to establish systematically explored and organized. rapport with their clients and students, who Without understanding one’s inner will be more receptive to advice when a potential, it is not possible to function sincere and friendly atmosphere is created. effectively and harmoniously in the external world, for all things happen Modern psychotherapists attempt to help within before they are experienced the client modify his conscious attitudes, externally. and unconscious processes and behaviours, but the analysis lacks the depth and The Bhagavad Gita contains in condensed profundity found in the Bhagavad Gita. form all the philosophical and Most modern therapists do not explore the psychological wisdom of the Upanishads. purpose and meaning of life. They are In the Bhagavad Gita, Sri Krishna bestows loath to discuss and give advice on basic his nurturing wisdom to his dear disciple, philosophical issues, such as activism Arjuna. Sri Krishna imparts all the wisdom versus pacifism, one’s duty in life, and the of the Vedic and Upanishadic literature nature of life and death. They limit the through the teachings of the Bhagavad depth and range of counselling and focus Gita. Rather than imparting a new trend of primarily on bringing out the patient’s thought or expounding a new philosophy, complex. Most modern psychologists do Sri Krishna modified and simplified the not go to the root of the problem by Vedic and Upanishadic knowledge. He analysing and understanding the speaks to humanity through his dialogue fundamental cause. They deal with with Arjuna. The word Arjuna means “one specific problems and symptoms, and the who makes sincere efforts” and the word untouched cause then expresses its agony Krishna means “the centre of in different ways. They work in this way consciousness”. A person who makes because of lack of knowledge and time, sincere efforts inevitably obtains the and fear of becoming involved with the knowledge that directly flows from the unknown. By contrast, Sri Krishna centre of consciousness. presents a philosophical foundation for understanding the purpose of life and the The unique dialogue between Sri Krishna way to live harmoniously, and he offers and Arjuna deals with all aspects of life. It Arjuna practical advice on living and on is useful for modern therapists, coping with the world. The Bhagavad Gita psychologists and philosophers to study tells us about the importance of doing the the Bhagavad Gita in order to understand right thing, of conquering our own the way Sri Krishna counsels Arjuna. Like darkness regardless of the cost or struggle. many patients who seek therapy, Arjuna is These are only a few examples of the in a state of despair and feels unable to richness in yoga psychology. One could cope with the situation before him, so he cite many more examples, but the point seeks Sri Krishna’s advice and guidance. being made here is that these traditions But there are major differences in the way have lost their value and richness in the Sri Krishna treats Arjuna and the modern world. We all know our thoughts approaches used by psychotherapists create our reality; these traditions had a today. Like many clients in psychotherapy, special effect on people when they were Arjuna is not at first receptive to the followed with total dedication and deep guidance of his preceptor, Sri Krishna. understanding of their meaning. It is hard But, after his initial arguments with Sri to judge the value of an act without

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International Journal of Yoga and Allied Sciences (ISSN: 2278 – 5159) Volume: 7, Issue: 2; July- Dec 2018 precisely referring to what lies behind it: narcissistic or nihilistic, but it offers the energy of life or human activity is “therapy” for everyone who is prepared to believed to be in the intention behind the work towards obtaining optimal motivation. functioning and psychological wellbeing. It is only through inner development that These esoteric yoga traditions need to be an individual is able to see his or her place taken seriously and require deep, in the larger context as a part of the whole, meaningful understanding in order to get which can lead to improved relationships the desired results. Adopting a narrow and with self, others and the environment. shallow view will result in distortions. Distortion is also a two-way process. It not Western science has relied on only devalues the ancient esoteric Reductionism. This can be useful in knowledge, it also misguides and confuses certain applications, but it certainly is not the practitioner by misinformation and one helpful in understanding the person as a cannot be sure of getting the desired whole. Human beings cannot be reduced to results. In some Yoga and meditation parts, but must be understood within the classes in the west, people are not given context of the whole. The Yoga system clear, proper instructions even about acknowledges that individuals first have to sitting postures and what it means to be decide to seek change in themselves watchful of your breath (prana), and what through inner exploration – restructuring are the pros and cons are of these systems. and cultivating mental processes – Meditation and Yoga systems demand although the guidance of others who have intense training and discipline, and experienced the process is important. eventually this leads to integration into one’s true being. This is the main purpose In yoga psychology, the whole being is behind them: the total unfolding of human treated – the focus is not merely on the potential. Unfortunately, in the traditional obvious problem. This Yoga method leads psychology in the west these systems are one to become a therapist for himself. It is not used properly. Meditation is mostly not Atman or the external world that confused with concentration, while yoga is creates confusion, but one's mental life. muddled with stress management and The internal and the external are two fitness exercises. inseparable aspects of one single life. Practice should be modelled in such a way The general assumption seems to be that that it does not lead the aspirant from one drug therapies and techniques that lead to extreme to another. As C. G. Jung behavioural change will also initiate shifts recognised: “Even a happy life cannot be in mental processes and states. Until the without a measure of darkness, and the advent of cognitive, existential, word ‘happy’ would lose its meaning if it phenomenological, humanistic and were not balanced by sadness.” transpersonal perspectives, little effort was devoted to the rigorous study of inner The psychology of Yoga is an ancient mental states and processes, and embodied wisdom revealing how one can master cognition. various dimensions of consciousness and transform from suffering to freedom. It is a The psychology of yoga, however, science about changing people’s lives concentrates on the exploration of the towards complete fullness. function and operation of the mind, as well as methods to free the individual from Most of us are trying to live a deeper and suffering. Since the psychology of yoga is meaningful life, but moving nowhere inwardly focused, it may appear to be because of not applying proper principles

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International Journal of Yoga and Allied Sciences (ISSN: 2278 – 5159) Volume: 7, Issue: 2; July- Dec 2018 for integration and transformation. Yoga dreams, desires, nature and our true psychology reveals how this can be purpose in life. Most of us are living a reached by simple and easy steps. Yoga one-dimensional life and Yoga psychology psychology answers all questions of our takes us to a multidimensional life of body, emotions, feelings, thoughts, fulfilment and meaning.

References: 1) Swami Rama, Perennial Psychology of the Bhagavad Gita. The Himalayan International Institute, Pennsylvania, USA (1985). 2) Malpan, V. (1992). A comparative study of the Bhagavad-Gītā and the spiritual exercises of Saint Ignatius of Loyola on the process of spiritual liberation. Rome: Editrice Pontificia Università Gregoriana. Retrieved from: https://books.google.co.uk/ books.

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